Razawi Magazine 01

ISSUE 01 NOV-DEC' 2021 28 DEBATE How Imam Reza's answers influenced Al- Sabi to adopt Islam “Why did Allah, the Great and Almighty, send Musa’ (Moses) b. ‘Umra’n with a 43 miraculous cane and white hand and the tool of sorcery 15 The guest of Bibi Pasande planted THE ALMOND TREE THE EIGHTH IMAM He (s) accepted the succession from Al- Ma’mun with tears and...

RAZAWI CONTENTS 5   18 23 Qur'an Exegesis Tightening the bonds of kin Razawi Supplications 28   3   Special Salawat for Imam Reza (as) THE DEBATE 4   Al-Sa’bi’i prepared the most difficult and Editor's Note vaguest philosophical questions. 7  The Eighth Imam The caliph’s popularity was reduced day by day to the point where the friend and the enemy considered the Imam to be worthy of the caliphate. 10    Short Introduction The shrine of Imam Reza a.s 13    His knowledge of all languages 15   The Almond Tree Bibi Pasandeh thought and said: “a dream of a dear guest…..” 12,21,41,42, 44,46, 47 RAZAWI Sayings 22    His kindness to Slaves 14, 17, 20    Poems 43 The miracle of Musa (as) 45  Health Tips 48   Al-Qaim (atfj) “The right will be returned to its true possessor.”   49   Dua Imam e Zamana (atfj)

R AS AZL A WAA TW I 3 O Allah shower blessings Upon – AAllii iibbnn MMuussaa AArr RReezzaa aall MMuurrtteezzaa the pure and pious Imam and your witness over the those Upon the earth and those beneath it , the truthful, the martyr blessings that be : manifold , perfect and pure, continuous and unbroken, one after another and that be better that what you have bestowed upon any of your friends(Awliya).

R AM AZG AAZ I NWE I 4 Editor's Note In the name of Almighty Allah, who blessed us with the love of Ahlulbayt as. O Allah! Send Blessings upon Muhammad and upon the Children of Muhammad and hasten their reappearance Whenever a believer looks at the pictures of the Khuddams in the Holy Shrines, they always wished to be one of them, because it is a dream job of a believer. And luckily the social media team of the shrine of Imam Reza a.s started the Ambassadors' Program and the lovers of the Raou'f Imam from all over the world joined and learned that anyone can be a Razawi servant by spreading his teachings to others. The #RazawiWednesdays campaign help us alot to learn but most of the beautiful posts were missed due to excessive postings, limitations, ads, etc And then all these circumstances leads to design an e-magazine which includes the combination of some Traditions , Qur'an Exegesis, Poetry in His honor, Health Tips, Life Events, Debates, and teachings of the Eighth Divine to help learn from his Life and Follow his Teachings... As He himself said : “May Allah bless those that revive our cause.” When asked who they are, he replied, “those that learn from our knowledge and teach it to others” [Uyun Akhbar al-Rida (AS), vol. 1, p. 307] So the only purpose of this magazine is to be close to Him, and spread the teachings of Imam Al-Ridha as, the King of Khorasan, the Raou'f Imam, who is still changing lives with His Love, His Light, His Guidance... May he call us all to visit Mashhad, His Heaven, His Kingdom, ...where the visitors can feel His fragrance, His presence, His love, in each and every single corner of the shrine, ...where the sinners are welcomed by Him to repent and start a new life with His Love in their heart and His kind hand over their heads. InshAllah! The content of the Magazine is extracted from different sources (mentioned on pages) and the pictures are also subject to their respective owners. We need your support to spread the Love of The Raou'f IMAM.. So Feel free to share your thoughts, ideas and suggestions at: [email protected] May your Heaven always flourish. And spread your love to your visitors... May my life be sacrificed upon you O' Imam Reza a.s Razawi Khadim EDITOR-IN-CHIEF

R AE XZE G EAS I SW I 5 So when the night covered him [with darkness], he saw a star. He said, \"This is my lord.\" But when it set, he said, \"I like not those that disappear.\" (Yusuf-76)

R AE XZE GAE S I SW I 6 Once Ma’mun asked Imam Riḍa (AS): \"O Son of the Messenger of Allah! Do you believe that the prophets are infallible?\" He [AS] said: \"Yes.\" Then Ma’mun asked him about some Qur’anic verses on this issue, and among those questions that he asked him was the following: \"Can you tell me about the Word of Allaḥ, to Whom belong Might and Majesty, about Ibrahim: *So when the night over-shadowed him, he saw a star; he said: 'This is my Lord.*'\" Imam Riḍa (AS) said: \"Verily Ibrahim found himself among three groups of people: a group that worshiped Venus, a group that worshiped the moon and a group that worshiped the sun; and this was at that time when he came out from the den in which he was hidden. When the night overshadowed him, he saw the Venus and said: 'This is my Lord' in order to negate and inquire about it. And when it set down, he said: 'I do not love the setting ones' because setting was a quality of the created being and not a quality of the Eternal God. When he saw the moon rising, he said: 'This is my Lord' in order to negate and inquire about it. And when it set down, he said: 'If my Lord had not guided me, I should certainly be of the erring people.' Then when he saw the sun rising, he said: 'This is my Lord, this is bigger than the Venus and the moon' in order to negate and inquire about it, not for accepting. And when it also set, then he addressed all the three groups (worshipers of the Venus, the moon and the sun): 'O my people! Surely I am clear of what you set up (with Allah). Surely I have turned my face, being upright, wholly to Him Who originated the heavens and the earth, and I am not of the polytheists.' Ibrahim only said what he said in order to show them the falsity of their belief and to prove to them that worship of entities that have the [setting] quality of the Venus, the moon and the sun is not valid, and that worship is valid for their Creator and Creator of the heavens and the earth. Moreover, he had argued against his people by what Allah, to Whom belong Might and Majesty, has inspired to him as He [s.w.t.] said: *And that was Our argument which we gave to Ibrahim against his people*.\" Ma’mun said: \"May Allah keep you long, O son of the Messenger of Allah!\" ������ Uyun Akhbar 'Al-Rida

R AM AZG AAZ I NWE I 7 ALI BIN MOOSA AL REZA THE EIGHTH IMAM ALI BIN MOOSA TOKTAM | NAJMA Name Mother ABU AL-HASSAN MUHAMMAD AL-TAQI (AS) Nickname Children REZA|RAOUF|SABER| MORTEZA|SIDDIQ 55 YEARS IMAMATE : 20 YEARS Titles Lifespan 11 DHU AL-QA'DAH 148AH (MEDINA ) Birth END OF SAFAR , 203 AH (KHORASAN) Martyrdom

ALI BIN MOOSA R AM AZG AAZ I NWE I AL REZA 8 According to renowned historians and traditionists, Imam Reza (AS) was born on Thursday or Friday, Zul-Qa'dah 11 in the year 148 AH. Therefore, the year of his birth coincides with martyrdom of his great ancestor Imam Sadiq (AS). The Imam’s names and epithets represent a special message. His noble name is Ali and his notable epithet is Reza and Abu al-Hassan, although traditionists and historians have introduced other epithets such as “glorious light of the Prophet’s lineage”, “guiding light”, “delight of the eyes of the believers”, “revoker of the atheists”, “prudent”, “patient”, “loyal”, “innocent”, … Imam Reza’s noble father was Imam Musa al-Kazem (AS), the seventh Shia Imam, and his dear mother was a dignified lady with these different names: Tuktam, Najma, Samman, Khayzuran, Sakan, Najiyya and Tahira, although the most renowned one is Tuktam. She was a virtuous and wise woman and was considered a distinguished non-Arab person. Imam Reza’s wife was a chaste lady called Sabika. Historians have also mentioned Umm Habiba, Ma’mun’s daughter. In the process of the crown prince position of Imam Reza (AS), Ma’mun married her off to Imam Reza (AS) for political reasons. Imam Reza’s only child was Imam Javad (AS) from a mother named Sabika. Allameh Mohammad Baqer Majlesi has quoted 48 traditions through which Imam Musa al-Kazem (AS) has introduced his son, Imam Reza (AS) as his successor. Amongst the indications of the fact that Imam's martyrdom was carried out by Ma’mun is that the people gathered on the same day of the martyrdom and everyone believed that the Caliph had poisoned the Imam. The importance of the matter is because people present in Imam's living area, more than others had understood the situation and political conditions of the Imam and Ma’mun. Some historians who believed in the poisoning of the Imam include: Ibn Hajar, Ibn Sabbagh Maliki, Mas‘udi, Qundusi Hanafi, Ibn TabaTaba, etc. Abdallah b. Musa, in a letter to Ma’mun that day, asserted caliph’s deed and considered him as the murderer. Abu Salt Hiravi was asked: “How did Ma’mun consent to the killing of Imam Reza, even though he respected him and chose him as his successor?”

ALI BIN MOOSA R AM AZG AAZ I NWE I AL REZA 9 While confirming the martyrdom of Imam Reza (AS) by the hand of the caliph, Abu Salt stated, “If the caliph respected and praised the Imam was due to the fact that he was aware of the superiority of the Imam, and if he granted him crown prince position in order to pretend that the Imam is materialist and as a result, he would lose the attention of the people, although this did not happen and through the formation of scholarly circles, the image of the Imam and his scientific personality became clear to everyone, and the caliph’s popularity was reduced day by day to the point where the friend and the enemy considered the Imam to be worthy of the caliphate. Hence, he poisoned and martyred the Imam.”

R AM AZG AAZ I NWE I 10 THE SHRINE OF IMAM REZA PEACE BE UPON HIM A Short Introduction The Imam Reza shrine (Persian: ‫حرم امام رضا‬,‎ romanized: Haram-e Emâm Rezâ, lit. 'Sanctuary of Imam Reza') in Mashhad, Iran, is a complex which contains the mausoleum of Imam Reza, the eighth Imam of Twelver Shias. It is the largest mosque in the world by area. Also contained within the complex are the Goharshad Mosque, a Museum, a Library, four Seminaries, a Cemetery, the Razavi University of Islamic Sciences, a Dining Hall for pilgrims, vast Prayer Halls, and other buildings. The complex is a tourism center in Iran and has been described as \"The heart of the Shia Iran\" with 25 million Iranian and non-Iranian Shias visiting the shrine each year, according to a 2007 estimate. The complex is managed by Astan Quds Razavi Foundation and currently headed by Ahmad Marvi, a prominent Iranian cleric. The shrine itself covers an area of 267,079 square metres (2,874,810 sq ft) while the seven courtyards which surround it cover an area of 331,578 square metres (3,569,080 sq ft), totaling 598,657 m2 (6,443,890 sq ft).

R AM AZG AAZ I NWE I 11 ASTAN-QODS- Astan-Qods-Razavi (the name given to the RAZAVI physical buildings comprising the Haram) is one of the most beautiful and glorious religious places in Iran. The best of Islamic art and architecture can be seen in the unique and significant monuments where Islamic art and faith is embedded. The Golden Dome on top of Imam Ridha [a]’s tomb is the most prominent symbol of Mashad and has a height of 31.20 meters. A large inscription has been written round the Dome by Ali Ridha Abbasi.

R AS AZY I NAG SW I 12 Whoever visits her [Shrine of LADY FATIMA AL-MA'SUMA (A)] while knowing and being aware of her high status, the reward for him will be Heaven. Bihar al-Anwar, vol. 99, p. 265

R AM AZG AAZ I NWE I 13 HIS KNOWLEDGE OF ALL LANGUAGES An example of His being the most knowledge Abu’ al-Salt al-Hurawi has said: “Al-Ridha’, peace person is that he could speak all languages. Abu’ be on him, spoke to people in their own Isma’‘il al-Sindhi has reported: “When I was in languages. I asked him about this (quality), and India, I heard that Allah had an Arab proof, so I he replied: ‘ went out to seek him. I was guided to al-Ridha’ O Abu’’ al-Salt, I am Allah’s proof over His (peace be on him), and I went to him. I could not creatures. speak Arabic. I greeted him in Sindhi, and he Allah does not appoint over a people a proof greeted me in my own language. I asked him in who does not speak their own language. Have Sindhi, and he answered me in it. I said to him: ‘I you not heard the words of the Commander of have heard that Allah has an Arab argument, the faithful: and I have gone out to seek him. He peace be on ‘We have been given sound judgment. Is this him, said to me: ‘It is I; ask (me) about whatever not his knowledge of languages?’ you desire.’ I asked him about my questions, and Ya’sir al-Kha’dim (the retainer) has narrated: he (peace be on him) answered them in my own “Abu’ al-Hasan (al-Ridha’), peace be on him, had language. in his house Byzantines and Slavs. He was close to them. He heard them speak in Slavic and Romanian, saying: ‘We are visited in our homeland every year, but we are not visited here.’ In the following morning He (al-Ridha’) sent someone to visit them.” Shaykh Muhammad b. al-Hasan has composed a poem concerning this quality, saying: \"AND HIS KNOWLEDGE OF ALL LANGUAGES IS THE CLEAREST MIRACLE AND SIGN\" The life of Imam Ali Bin Moosa Al-Ridha Baqir Shareef al-Quraishi Pg 27

R A PZO EAM S W I 14 To the King of Khorasan O you Almighty, The Lord of Imam e Reza (a.s) Bless me to walk through the doors of Shifa... Years have passed by, I've been breathing in sigh... Now let my eyes have the sight of that beautiful night at the King of Khorasan's (a.s) shrine. Call me O Imam e Ra'uf(a.s) to the land of Mashhad Let me lighten my chest of all what I have done, And strengthen my soul to become the brave one to stand for the Promised One (atfs). Zahra. Shariff

R AS TZO RAI E SW I 15 THE ALMOND TREE That day the Neishapur city was not as Bibi Pasandeh thought and said: “a dream of a usual. Rayhana and her parents were living dear guest…..” then, she adjusted her scarf and in Neishapur. Early morning, mother of said: “it was a dream….i don’t know…now you Rayhana woke her up joyfully and said: “rise go…I will tell you at a right time.” Rayhana’s and shine! Hurry up, wash your hands and face mother was in hurry, she asked nothing and have your breakfast. It’s time to leave. further. People are waiting behind the city gates for Rayhana and her mother said goodbye and the whole night.” Rayhana and her mother got went towards the city gates. Rayhana had ready quickly to leave. Outside of home, they heard and knew that Imam Reza (a.s) is saw Bibi Pasandeh who was busy sweeping. coming to Neishapur. Her father was out of Rayhana’s mother said: “Hi Bibi, hope you are city to welcome Imam. A big crowd was on well! Why you are sweeping early morning? streets and roads. They went too, and hardly You don’t want to come with us? “Bibi found a place and stopped there. They were Pasandeh hold her back and stood up. She waiting for hours. didn’t have any teeth and always would wear a Everyone were looking afar enthusiastically white scarf. She was looking neat and clean. and they wanted Imam to be there soon. She smiled and said: “no, my dear! How can I walk with these legs and my back? And wait FINALLY, APPLAUSE AND CHEERS OF for hours? You go. God speed you.” Then, she PEOPLE COULD BE HEARD. SOME OF looked afar. Her eyes glammed and she said: “I THEM WERE CRYING OF HAPPINESS had a strange dream last night. I will wait here AND SOME WERE CALLING IMAM for Imam. “Rayhana’s mother asked: “what LOUDLY. dream?”

R AS TZO RAI E SW I 16 Sounds could be heard from each side: Imam had been thankful to them and would -Salam Son of Prophet! continue to his way. He went and went, until -welcome to Neishapur! Rayhana and her mother looked amazed that - You smell like Prophet! Imam was entering their street. He moved a Rayhana could not see . Her mother raised her little further, until he stopped at Bibi and Rayhana saw some horseman. Her mother Pasandeh’s home. showed her a man and said with a trembling Rayhana shouted surprisingly: “Mom mom… voice: Imam came to house of Bibi Pasandeh…our dear Bibi.” Rayhana’s mother was smiling THAT’S IMAM REZA (A.S), cheerfully. She was gazing at Imam and Bibi RAYHANA! IMAM REZA (A.S)… Pasandeh through the crowd. And she said surprisingly: “what a dream Bibi Pasandeh had! …cannot believe son of Prophet has come to Lucky she is! A dear guest has come to her our city…God! His face is shiny. It looks like house. Bibi Pasandeh had the censer ready. flowers are everywhere. What a pleasant smell She came in front of Imam with her hands the weather has!” shaking, burnt the censer and was guiding Mom was talking involuntarily and was saying Imam to her house with amaze. The crowd from Imam Reza (a.s). Rayhana said to herself: was increasing. Imam stayed at house of Bibi “God! It seems like I saw Imam Reza (a.s) Pasandeh that night. The coming tomorrow, before.” Her mother had said too much of He implanted an Almond seed at her garden. Imam like now he was familiar to Rayhana. Bibi Pasandeh couldn’t believe this. She Rayhana was overwhelmed with joy. She thought this is a dream. She couldn’t believe couldn’t believe that this graceful man is the that Imam is at her house. She was a lover of hero of her stories which her mother used to Imam Ali (a.s) family and Imam Reza (a.s). Her tell her. Imam entered the city, Rayhana and biggest dream was to see Imam closer. And her mother followed him like others. Everyone now she had it fulfilled. A long time passed, was inviting him to his or her home. They all the Almond seed came out. It grow bigger and wanted Imam to be their guest. bigger, and finally was giving fruits. Rayhana was the first person to eat the Almond. What a delicious Almond! It looked the best Almond in the world to her. Lots of people were visiting Bibi Pasandeh and were eating those Almonds. Bibi Pasandeh used to serve them kindly. Because this tree was the memory from her dear guest. 10 stories from Imam Reza By Mojgan Sheykhi Pg-20

R A PZO EAM S W I 17 ‫دل ہے بےچین اس عطا کیلئے‬ ‫حاضری ہو دِر رضا ع کیلئے‬ ‫اب کہ ایسا بھی ہو امام رضا ع‬ ‫جاؤں مشہد سے کربلا کے لیے‬ My heart is anxious for this gift T o be at the door of Reza (as) May it happens be like Imam Reza (as)! I go to karbala via Mashhad Muhammad Raza

R AT E AZC HAI N GWS I 18 TTIIGGHHTTEENNIINNGG THE BONDS OF KIN A group of traditions has been He, peace be on him, said: THE BEST reported from Imam al-Ridha’, “We know that nothing MEANS OF peace be on him, concerning increases the span of life STRENGTHENING urging his companions and except tightening the SOCIAL TIES IS Shi‘ites to tighten the bonds of bonds of kin, to the extent SHOWING kin. Some of them are as that the person’s fixed term KINDNESS follows: is three years and he TOWARD BLOOD tightens the bonds of kin, RELATIVES. He, peace be on him, said: “If so Allah adds thirty years to only three years of a person’s his span of life, and hence span of life has remained He makes them thirty-three and he tightens the bond of years. If his fixed term is kin, Allah will make them thirty-three and he cuts off thirty years, and Allah does the bonds of kin, Allah whatever He wills.” subtracts thirty years from it, and makes his fixed term three years.”

R AT E AZC HAI N GWS I 19 He, peace be on him, said: [Abu’ ‘Abd Allah, peace be on him, said:] “Tighten the bonds of kin even through a drink of water. The best thing through which you tighten the bonds of kin is withholding harm from them. Tightening the bonds of kin delays the fixed term and (brings about) love among family.\" The best means of strengthening social ties is showing kindness toward blood relatives. This will unify their sentiments and feelings and form righteous cells on which society stands. The life of Imam Ali Bin Moosa Al-Ridha Baqir Shareef al-Quraishi Pg 389

R A PZO EAM S W I 20 Shrine page of Imam e Reza Earlier I used to write poems on life, As I visited the shrine page of Imam e Reza. So happy to. write for Imamrezaen1 page, Lucky to see my poems posted. I started writing about the King of Khorasan, I wait for Wednesday to come, so I write a razawwiwednesday post. As I started writing for Sultan, Feeling so blessed. Have a feeling of competent, Positive vibes are in imagination. Fortuitously Imam e Reza selected to write, May Allah bless me with spiritual knowledge. So I write for Zamin till I am alive. Alina Zaidi

R AS AZY I NAG SW I ]244 .P ,8 .LOV .AIHS-LA LIASAW[ 21 THE ONE WHO HAPPENS TO MEET A POOR MUSLIM & SALUTES HIM AGAINST THE WAY HE SALUTES A WEALTHY PERSON SHALL MEET ALLAH ON THE RESURRECTION DAY IN A WAY THAT HE WILL BE ANGRY WITH HIM.

His Kindness R AT E AZC HAI N GWS I to Slaves 22 The Imam, peace be on him, did a lot of good and kindness for the slaves. ‘Abd Allah b. al-Salt reported on the authority of a man from the people of Balakh, who said: “I was with Imam al-Ridha’, peace be on him, during his journey to Khurasa’n. One day he called for food and gathered his black and non-black retainers around it. Hence I asked him: ‘May I be your ransom, could you please isolate food for these (retainers)? As a result, he blamed me for this and said: ‘The Lord, the Blessed and Exalted, is One, the mother is one, and reward will be according to deeds.” Surely, the Imams of the Household (of the Prophet), peace be on them, behaved in such a manner in order to abolish color discrimination among men and to show that they were in one mosque, and that nothing discriminated one person from another except reverential fear and good deeds. The life of Imam Ali Bin Moosa Al-Ridha Baqir Shareef al-Quraish Pg 26

RS UAP PZL I C AAT I OWN S I 23 RS UAP P LZI C AAT I OWN S I

RS UAP PZL I C AAT I OWN S I 24 AFTER Morning Prayers It is narrated by IMAM-E-REZA as that whoever recites the mentioned Supplication 70 times after morning prayers. He will be close to Ism' Azam like the pupil of eye with its whiteness. IN THE NAME OF ALLAH, MOST GRACIOUS AND THE MOST MERCIFUL THERE IS NO POWER BUT FROM GOD THE ALMIGHTY

RS UAP PZL I C AAT I OWN S I Uyoon Akhbar Ar-Ridha part 1 Page 24 25 whetnoMaacmceupnt tshurceacteesnseidonImam “O My God! Verily you have admonished me against getting myself killed. Indeed I dislike it but I am forced to accept the succession of Abdullah Al-Ma’mun, else he would kill me. Indeed I dislike it but I am forced to do it, just as Joseph (s) and Daniel (s) were forced to when they each accepted the succession of the tyrant rulers of their time. O My God! There is no pledge for me except Your Pledge, and there is no succession for me except what You may grant to me. Help me succeed in establishing Your Religion, and reviving the tradition of your Prophet Muhammad - may God's Peace and Blessings be upon him and his Household- since You are my Master and my Helper. How good a Master and Helper!” Then he (s) accepted the succession from Al-Ma’mun with tears and silence on condition that he will not appoint anyone, dismiss anyone, or change any customs or traditions. He accepted to be a counselor on the affairs from a distance. Then Al-Ma’mun had all the people including his personal entourage, and the general public pledge allegiance to Imam Al-Reza (s).

RS UAP PZL I C AAT I OWN S I 26 BEFORE HIS Martyrdom “Yasir narrated that once on a Friday when Al-Reza (s) was returning from the mosque, He (s) raised up his hands to the heavens and said, . “O MY GOD! IF MY RELEASE FROM THIS BOND IS ONLY POSSIBLE BY MY DEATH, PLEASE EXPEDITE IT.” The Imam (s) lived sadly until he (s) perished

R AM AZG A ZAI N EW I 27 Reminder PLEASE RECITE SOME SALAWATS

RAZAWI DEBATE DEBATE28 UMRA’N ‘UMRA’N, IN THIS NARRATION, RAISED THESE VAGUE AL-SA’BI’I QUESTIONS AND THEY WERE ANSWERED BY IMAM ‘ALI B. MUSA’ AL-RIDHA’, PEACE BE ON HIM, THE EIGHTH ‘ was a great philosopher and was the OF ALLAH’S PROOFS OVER HIS SERVANTS AND OF HIS spiritual leader of the tribe of the TESTAMENTARY TRUSTEES ON HIS EARTH. Sa’bi’a during the time of the Imam, peace be on him. He was summoned by al-Ma’mu’n in order to examine the Imam, and he had prepared for him the most difficult and vaguest philosophical questions. What the Imam explained during this debate is a clear way which cannot be effaced by the dust of the material veils which are raised by limited reasons in the fortress of dark, sensible things. In this manner the realities which incomplete reason cannot recognize manifest themselves to those who cling to the beliefs of the members of the House of Prophet hood, the source of Message, the place of the angles who came one by one, and descending place of Revelation.” We will mention al-Sa’bi’i’s questions along with the Imam’s answers to them just as al-Shaykh al-Sadu’q has mentioned in (his book) ‘Uyu’n Akhba’r al-Ridha’. We will also mention some extracts of al-Shaykh al-Ja‘fari’s commentaries on them. The delegation who accompanied ‘Umra’n (al-Sa’bi’i) presented a group of questions. After the Imam, peace be on him, had answered the questions of the delegation including eminent Christian and Jewish (religious) scholars, he said to them: “People, if any of you is familiar with Islam and wants to question (me), then let him question (me) without any shame.”

R A DZE B AAT EW I 29 ‘Umra’n al-Sa’bi’i, an expert in theology, addressed the Imam with politeness and admiration, saying: “O Scholar of the people, were it not for that you invited (me) to question you, I would not question you. I entered Ku’fa, Basrah, Syria (Sha’m) and al-Jazira. There I met some theologians but none of them was able to establish for me that the One, namely Allah is One who has no second, not other than Him standing through his oneness. May I question you?” (‘Umra’n) al-Sa’bi’i put forth his deep question, and (said) that the (religious) scholars of Ku’fa, Basrah,Syria (Sha’m) and al-Jazira were not able to answer it. He asked the Imam to answer it. The Imam smiled at him, saying: “If there is (a person called) ‘Umra’n al-Sa’bi’i among the group (of the people),then you are he.” “I am he,” replied ‘Umra’n. “‘Umra’n, question (me). You must be just. Beware of nonsense and injustice,” declared the Imam. (‘UMRA’N) AL-SA’BI’I BOWED HIS HEAD, AND THEN HE SAID TO THE IMAM WITH POLITENESS AND MAGNIFICATION: “BY ALLAH, MY MASTER, I WANT NOTHING EXCEPT THAT YOU ESTABLISH FOR ME A THING TO WHICH I WILL CLING AND (WHICH I) DO NOT PASS.” (‘Umra’n) al-Sa’bi’i expressed his good The session was full of intention, for he wanted to understand the (religious) scholars and reality and nothing else. leaders; among them was al-Ma’mu’n. They kept THE IMAM, PEACE BE ON HIM, SAID: “QUESTION silent, that they might (ME) WHATEVER YOU DESIRE.” listen to ‘Umra’n al- Sa’bi’i’s questions and to the Imam’s answers to them. Then (‘Umra’n) al- Sa’bi’i put forth his questions as follows:

R A DZE B AAT EW I 30 “Can you tell me about the first being and about what he created?” As for the thing about which (‘Umra’n al-Sa’bi’i) questioned, it is the first thing and the first material from which Allah created all things. The thing about which he questioned was not the existence of Allah, the Almighty Originator. That is because Allah’s existence can easily be recognized by those who have awareness and will, and have no doubt, for all things in the universe display the existence of their Creator, and for it is impossible for effect to exist without any cause. Now, let us listen to the answer of the Imam, peace be on him, to this question: “As for the One, He has always been One Being; He has neither limits nor accidental qualities; and He will always remain so. Then He created unprecedented, different creatures with accidental qualities and different limits, (i.e. He created them) not through a thing which He established nor through a thing which He limited nor according to a thing which He imitated or adopted as a previous exemplar for them. Then, after that, He made the creatures, choice and non-choice, different and harmonious (in) types and tastes. He (created them not) for a need of them nor for an excellent rank which He did not attain but through them nor did He see for Himself an increase or a decrease in what He created.” This paragraph gives an account of the answer of the Imam, peace be on him, as follows: Firstly, Allah, the Exalted, is One; there is nothing with Him; He has neither limits nor accidental qualities like those possible being; He is One Being; He has always been and will always remain so. His Oneness is neither numeral nor qualitative nor generic; rather it means that He is not associated with material and immaterial things. He occupies the most perfect rank; none of possible beings is like Him, for they are ascribed to Him as made things ascribed to maker, so Blessed is Allah! Secondly, the view of the Bedouins was that every image should depend and occupy a certain matter. This view is right regarding things other than the Necessary Being, the Most High. As for Him, He does not create things from previous things nor from things which He had created. Rather He says to thing ‘be’ and it is. He originated the creation of things not according to thing which He imitated or adopted as a model. He has the greatest power which originates the creation of things of which He has no need, for He is the Only Source of favor toward creatures. The Imam, peace be on him, turned to ‘Umra’n (al-Sa’bi’i) and asked him: “ ‘UMRA’N, DID YOU UNDERSTAND THIS (MATTER)?” \"Yes,” he replied, “by Allah, master.” “The Imam added:” “Know, ‘Umra’n, that if He had created what He created for a need, He would have not created anything except those whom He asked for the help in His needs, and that He should have created a hundred fold of what He created. That is because the more the helpers are, the more powerful their leader (sahib) is. As for need, ‘Umra’n, it is impossible, for whatever He creates, other needs arise, but you can say that the creatures need each other. As a result I can say that He did not create the creatures for a need, and He preferred some of them to others while He had no need of those whom he had preferred; nor had He a vengeance on those whom He had abased.” This statement completes that which is before it (and shows) that Allah, the Exalted, created the creatures while He had no need of them; rather they have need of His favor, His mercy, and His bestowal. He is absolutely munificent, so he spreads mercy and beneficence over all beings and creatures. An example of His bounty is that He prefers some of His creatures to others while He is in no need of those whom He prefers; nor has He a vengeance on those whom He abases.“

R A DZE B AAT EW I 31 “Master, was the Being known to Himself by His Own Self?” This question is very deep. Al-Shaykh al-Ja‘far has explained it as follows: “You may get a thing and establish it as reality through a scientific discovery. That thing divides into its own identity and dismisses other than it, and thus it is bounded. Stone cannot be obtained scientifically unless the nonexistence of all its opposites is added its identity. (In other words), the scholar cannot recognize and attain being unless he dismisses all things except it. This was the reason for ‘Umra’n’s question about whether He, the Exalted, recognized Himself by Himself. At that time, if the Imam’s answer had been ‘Yes’, ‘Umra’n would have asked another question: “Did recognizing Himself by Himself require dismissing reasonable beings other than Him?” Imam, peace be on him, said: “Knowledge is acquired by something which negates its opposites, so that the thing itself would be existing through what it is negated, without the existence of anything which contradicts its existence, a need arises to negate that thing about itself by defining what is known about it.” Then the Imam turned to ‘Umra’n and asked Him: “‘Umra’n, did you understand?” “YES, BY ALLAH, MASTER,” REPLIED ‘UMRA’N. The result of the answer of the Imam, peace be on him, was that what al-Sa’bi’i had mentioned would be correct if the known being was compared with many things opposing it, so it required dismissing those things in order to get the known (being). However, as for Allah, the Exalted, Creator of the universe and Giver of life, He had nothing to compare Himself with it, so He was in no need of dismissing it in order that He might decide His will through that dismissal. Question 3: “Tell me, then, by what means did He come to know what He knew with mind or without mind?\" By this question al-Sa’bi’i intended to force the Imam to confess that Allah, the Exalted, was compound, for He had mind. “If it had been by mind, would He then find anyway not to appoint for that mind a bound where knowledge ended?” The Imam wanted (to say) that it was necessary for mind to recognize His reality and essence. Then he asked him the following question: “Then what is that mind?” Al-Sa’bi’i kept silent and was unable to say anything, for the Imam did not leave any room for him to establish his belief. Then the Imam turned to him and said: “Is it all right if I ask you about the mind and you define it by another mind? If you answer in the affirmative, then you would make both your claim and statement void.” The Imam established perfect argument and definite proof of the voidness of the belief of al-Sa’bi’i, who thought that Allah, the Exalted, could be recognized by mind. Accordingly, there should be another mind to recognize the selfness of Him, the Exalted. This mind depends on another mind, and so on. This matter leads to an endless chain. If the second mind depends on the first mind, it will result in vicious circle. The philosophers and theologians have unanimously agreed that both matters (i.e., endless chain and vicious circle) are not corrupt because they result in corrupt matters. Then the Imam completed his argument and his proof, saying: “‘Umra’n, is it not incumbent on you to know that the One cannot be described by mind, and it is not said that He has more than one deed, work, and make. None imagines that He has views and members like those of the creatures. Therefore, understand that and correct (your beliefs) with it as long as you have come to know of (it).” The Imam, peace be on him, wanted (to say) that Allah’s different deeds and works were not similar to those of possible beings who were in need of means and mediations such as intellect and all manifest members to carry them out; it is impossible for Allah, the Exalted, to have such means and mediations.

R A DZE B AAT EW I 32 “Do you not tell me how the bounds of His creatures are?” ‘Umra’n questioned (the Imam) about the bounds which distinguish the creatures from each other. The Imam answered him: “You have asked, then know that the bounds of His creatures are of six kinds: touched, weighed, seen, that which has no taste (soul), seen but has no weight nor touch nor sense nor color nor taste, ordination, accidental qualities, shapes, length, width. Among them are act and movements which make things, do them, change them from state to state, increase them, and decrease them. As for works and deeds, they set out, for they have no time more than that which is ordained for their need. When it (deed) finished by thing, it sets out with movement, and effect remains. It takes the same course of speech which goes and its effect remains.” The Imam’s answer is full of mentioning characteristics and qualities by which things are distinguished, whether they are living beings or not. “Master, will you not tell me about the Creator? If He is One, there is nothing other than Him and nothing is with Him, has He not changed (His Essence) through His creating the creatures?” This question means that the natural realities founded by Allah, the Exalted, require changing the Almighty Creator due to their change. This means that they are united with Him in His selfness; this is impossible. “He (Allah) is Eternal. He, the Great and Almighty, does not change through His creating the creatures, but the creatures change through His changing them.” The result of the answer of the Imam, peace be on him, is that the Almighty Creator is the Maker and Founder of all things and is Eternal, so He requires no change out of the change of possible beings and creatures. “Master, with what have we recognized Him?” “With other than Him.” All seen and the unseen things in the universe are evidence for the existence of the Almighty Creator. We have recognized Him through His creatures, and believed in Him through His marvelous make. He has become manifest and clear during this time in which man has invaded outer space. The great make of Him, the Exalted, has manifested itself for mankind through what He has deposited in this space, such as the stars which are neither counted nor numbered, and which move according to regulation and accuracy. If they oppose their course, they will collide and disappear, and no trace of them will remain. So glory belongs to Allah, the Wise Originator!

R A DZE B AAT EW I 33 “Which thing is other than Him?” “His desire, His name, His attribute, and the like. All these are originated, created, managed.” We have recognized Allah, the Exalted, through His will, His name, and His attributes, which are evidence for Him, may He be glorified. In the Supplication for the Morning, (it has been mentioned): “Oh He who demonstrates His Essence by His Essence.” All the beings in the universe depend on Him as the made depend on the maker. “Master, which thing is He?” “He is light, namely He guides His creatures from among the people of the heaven and the earth. You have no right against me than my professing His oneness.” Through his question, ‘Umra’n intended to know the reality of Allah, the Exalted. He imagined that He, the Exalted, was like the rest of possible beings. This is impossible. Man does not know his own body and the small systems therein, so how can he know the essence of the Almighty Creator, the Shaper and Originator of the worlds? The Imam answered that he came to know of Allah through His manifest attributes, such as His guiding His creatures and other clear proofs which demonstrate the existence of their Almighty Creator. “Master, was He not silent before (creating) the creatures and then He spoke?” “Silence is not except out of utterance before it. An example of that it is not said that the lamp is silent and does not utter; nor is it said that the lamp shines, so what does it want to do toward us, for light is from the lamp, not out of an act or make from it; it is not a thing other than it. When it shines for us, we say: ‘It has shined for us, so that we may seek light through it.’ In this manner you can understand your affair.” The meaning of the answer of the Imam, peace be on him, is that silence and utterance follow one another in a matter which accepts them like the succession of talent and non-talent. As for the utterance of Allah, it is not like the utterance of those speakers from among possible beings. In other words utterance and silence do not hold good for Him as they hold good for possible beings. The Shi‘ites believe that utterance is one of the attributes of action, and that it does not persist in the essence of Him, the Exalted, as the persisting of the essential attributes. That is because it is He, the Exalted, who creates utterance and speech when He wills (to create them). Imam al-Ridha’, peace be on him, gave an example of that through the lamp, for it is not said that the lamp is silent, does not utter and, also ascribing the addition to the lamp, it is not optional for it (to utter). This is one of the possibilities regarding the explanation of the speech of the Imam, peace be on him.

R A DZE B AAT EW I 34 “Master, the knowledge I have says that the Being is changed in His essence by His action of creating.” ‘Umra’n, does your statement mean that the being does not in any way change its essence except when it affects its own essence in a way which changes it? Can you say that the fire changes its own nature, or that the heat burns itself, or have you seen anyone seeing his own vision?” ‘Umra’n had already mentioned this question; nevertheless the Imam, peace be on him, answered it, and he, peace be on him, increased it in explanation. He said to him: “The being does not in any way change its essence. For example, the actions which issue from soul do not bring about increase therein nor decrease. Yet, there is another example which is the eye. Though vision issues from it, it does not bring about increase therein nor decrease.” “Will you not tell me, master? Is He in the creatures or are the creatures in Him?” “He is above all that, ‘Umra’n. He is not in the creatures; nor are the creatures in Him; He is exalted above that. I will teach you what you do not know, and there is no strength except in Allah. Tell me about the mirror: are you in it or is it in you? If neither one of you is in the other, then how did you come to see your own reflection in it, ‘Umra’n?” The Imam, peace be on him, made it impossible for Allah, the Exalted, to exist in His creatures or they exist in Him. He gave an example of that through the reflection in the mirror; it is not in the mirror; nor is the mirror in it; rather it is light which brings about seeing the reflection in the mirror and it is not in any way in it. Ibn al-Fa’rid says: Through His Unity all many (things) has lasted for it, so it has become correct and every cause has come to it. The essence of union has become single for Himself, even if its units fall under it. I looked but did not see (anything) except pure unity already covered by many (things) without any partner. Regarding this matter there are deep philosophical researches, but we have not mentioned them lest the book should be too long. “Through the light between myself and it?” This question is related to that which is before it, and we have explained it. “Can you see of that light more than what you can see with your own eyes?” “Yes,” replied ‘Umra’n. “Then show it to us,” demanded the Imam. ‘Umra’n kept silent, not knowing what to say. For the Imam did not leave any room for him to defend his own beliefs. Then the Imam continued his talk, saying: “I do not see the light except leading you and the mirror to come to know each other without being in either one of you. There are many such examples which the ignorant simply cannot observe, and the greatest example belongs to Allah.”

R A DZE B AAT EW I 35 THE DEBATE IS BEING POSTPONED The time of the prayer came. It was necessary for the Imam to postpone the debate, so he turned to al- Ma’mu’n and said to him: “(The time of) the prayer has just come.” ‘Umra’n feared that the debate between him and the Imam would not be resumed, so he said to him: “Master, do not interrupt my questions, for my heart has sympathized (with you).” The Imam, peace be on him, promised him to resume the debate, then he rose and performed the obligatory prayer.

R A ZDAAY W I 36 Razawi. Wednesdays IF PEOPLE KNEW (THE MERITS) AND GOODNESS OF OUR SPEECH, SURELY THEY WOULD FOLLOW US. Imam Al-Reza (as) M A A N I A L - A K H B A R , V . 1 , P . 1 8 0 WEDNESDAY IS THE DAY OF IMAM REZA (AS), BASED ON THE TRADITIONS. IMAM REZA'S WORDS HAVE BEEN A MEANS OF GUIDANCE FOR ALL PEOPLE FROM DIFFERENT RELIGIONS BOTH IN HIS LIFETIME AND AFTERWARD. SO, LET US ALL SHOW OUR DEVOTION TO OUR BELOVED IMAM AND HELP SPREAD HIS WORDS IN THE WORLD BY MAKING A POST OR STORY FOR HIM ON WEDNESDAYS. USE #RAZAWIWEDNESDAYS HASHTAG FOR YOUR POST .

R A DZE B AAT EW I 37 The Debate is being resumed The session returned. It was attended by al-M’mu’n, the eminent religious scholars, and high ranking commanders. Then the Imam turned to ‘Umra’n and said to him: “‘Umra’n, question me.” “Master, will you tell me about Allah, the Great and Almighty? Does He exist in His reality or in description?” “Verily, Allah is the Originator, the One, the First Being. He has always been One. There is nothing with Him. He is single without a second with Him. He is neither known (i.e. in His reality) nor unknown nor clear nor ambiguous nor remembered nor forgotten nor a thing to which the title of a thing is applied nor from a time He was nor to a time He will be nor on a thing He stood nor on a thing He stands nor on a thing He depends nor in a thing He is hidden. All that was before the creation.1 As for the whole you have applied to Him, it was attributes which appeared later, and translation through which understands he who understands. “Know that the meaning of origination (ibda’d‘), will, and intention is one, but their titles are three. The first was His origination (ibada’’), His will, and His intention which He made the origin of all things, evidence for all perceived things, separator for all vague things. All things were separated by these words, such as the name of right and wrong, action, done, meaning other than meaning. All affairs gathered on them. When He originated the words, He did not make meaning for them other than themselves. They came to an end and had no existence, for they were originated with an origination. “The light in this place, which is the light of the heavens and the earth, is the first action of Allah. As for the letters, they are the done (thing) which the speech concerns. All the acts of worship were from Allah, the Great and Almighty. He taught them to His creatures. They are thirty-three letters. Twenty-eight letters of them indicates the letters of Arabic. Twenty-two of the twenty-eight letters shows the letters of Assyrian and Hebrew. Five letters of them were changed (and are) in the rest of the languages of non- Arabs in the regions. These five letters were derived from the twenty-five letters, so the letters became thirty-three. As for the five different (letters), it is not permissible to mention them more than what we have mentioned. Then He made the letters after He had counted them and numbered them firmly. So His sign was like these words of Him, the Exalted: ‘Be and it is.’ Make, be from it, and the made be from it. So the first creature of Allah, the Great and Almighty, was the origination which had neither weight nor movement nor hearing nor color nor sense; the second creature was the letters which had neither weight nor color. They were heard and described; (none) looked at them. As for the third creature, it was all the kinds which were sensed, touched, with taste, and seen. As for Allah, the Blessed and Exalted, was before the letters which indicate nothing other than themselves.” Al-Ma’mu’n admired (this answer) and did not understand most meanings of these deep words which we will leave without any explanation, for it takes us a long time to explain them. Then he asked the Imam: “How they (i.e. the letters) indicate nothing other than themselves?” The Imam answered him and explained the matter for him, saying: “Surely, Allah, the Blessed and Most High, never gathered a thing from them for another meaning. When He created from them four or five or six words or more than that or less than that, He created them for a certain meaning, and they were not for anything except for an originated meaning, which was nothing before that (time).

R A DZE B AAT EW I 38 “How can we come to know of that?” “As for the way and explaining knowledge, it is (as follows): You mention the letters when you want nothing other than themselves. You mention them one by one when you say: Alif, ba’’, ta’’ tha’’, jeem, ha’’, kha’’, until you finish them. You will find no meaning other than them. When you gather them and make from them letters and make from them the name and adjective for a certain meaning, you will not seek the meaning of what you have meant. They are proof of their meanings and the cause of the thing described by them. Did you understand them?” “Yes,” was the answer. The Imam continued his speech about explaining the meanings of the letters when they were put together, saying: “Know that it (the letter) is not an adjective of that which is not described nor a bound of that which is not bounded. As for the attributes and the names, they indicate perfection and existence, not an example of encompassment, as the bounds, which are squaring, making triangle, and making hexagon. That is because Allah, the Great and Almighty, is known by the attributes and the names, not by limits, such as length, width, littleness, muchness, color, weight, and the like. Nothing of these limits is applied to Allah, that His creatures may know Him through knowing themselves, according to the necessity which we have mentioned. “However, Allah, the Great and Almighty, is indicated by His attributes, known by His names, and His creatures are proofs of Him, that the willing seeker concerning that may be in no need of the vision of an eye nor hearing of an ear nor touching of the palm of hand nor encompassment of a heart. If His attributes, great be His laudation, do not indicate Him; His names do not summon to Him; the knowledge of the creatures does not perceive His core; the creatures will worship His names and His attributes, not His core. If this is such, then the one god will be other than Allah, for his attributes and his names are other than him. Did you understand, ‘Umra’n?” “Yes, master, increase me,” replied ‘Umra’n. The Imam continued his interesting speech after he had gained mastery over those who attended the session. He said: “Beware of the statement of the ignorant from among the of blindness and error who claim that Allah, the Great and All-holy, exists in the hereafter for reckoning concerning reward and punishment, and He is not in the world for the acts of obedience and hope. If Allah, the Great and Almighty, has defects in this world, he will never be in the next. However, the people have gone astray, become blind, and deaf toward the truth while they do not know. That is according to the words of Him, the Great and Almighty: And whoever is blind in (the world), he shall also be blind in the hereafter and more erring from the way. mean that he is blind toward the existing realities. Those who have intellects know that the proof of what is there (in the next world) is not but through what is here (in the world). He who takes the knowledge of that (world) according to his own view, seeks its existence and perceiving it through his own soul, and not through other than it, increases himself nothing of the knowledge of that (world) but fairness, for Allah, the Great and Almighty, has placed the knowledge of that (world) with special group of people who think, know, and understand.”

R A DZE B AAT EW I 39 “Master, tell me about origination: Is it creation or other than creation?” Shaykh al-Ja‘fari commented on this question, saying: “This is also one of the questions which have tired the minds and reasoning of mankind, for it is (the question) which has brought about the disunity of the different ways and sects. Some of them say: Origination such as materials, images, reasons, souls, and the like is absolutely impossible whether it is from the Necessary Being or from the possible being. Others have absolutely regarded it as possible. Others have confined the possibility of origination to Allah, the Exalted, in general, namely that He, the Exalted, is powerful to originate any being He wills without any material before it, and change befalls it. They have also said: ‘It (origination) requires His absolute power and the ability of the object. Yet others follow other ways.” “Rather it (origination) is still creation and is not perceived through stillness. It becomes creation for it is something originated. It is Allah who originates it and it becomes His creature. Allah, the Great and Almighty, creates it, and there is no third (thing) between them, and no third (thing) is other than them. So what Allah, the Great and Almighty, creates is His creature. Perhaps, the creature is still, moving, different, harmonious, known, and ambiguous. All the bounded things are the creatures of Allah, the Great and Almighty. Know that all the things which the senses find for you are meanings perceived by the senses, and every sense demonstrates what Allah, the Great and Almighty, has placed in its perception, and the heart understands all of that. Know that the One who is standing without any ordination or bounds created creatures ordained by bounds and ordination, and what He creates is two creatures: the ordination and the ordained. In each of them there is neither color nor weight nor taste. He makes one of them perceive the other and makes them perceive in their nature. He does not create a single thing standing in its nature without other than it which He wills to be proof of His selfness and His existence, so Allah, the Blessed and Exalted, is Single and One; there is no second with Him in order to make Him stand, to support Him and to hide Him. The creatures hold each other through the permission and will of Allah, the Exalted. Men have differed over this subject to the extent that they have gone astray, become perplexed, and sought salvation from darkness with darkness through their describing Allah, the Exalted, with their own qualities, so they have become very far away from the truth. If they describe Allah, the Great and Almighty, with His own attributes, and describe the creatures with their own qualities, they will profess understanding and certainty, and will not defer over (Him). When they seek that toward which they are perplexed, they become confused. Allah guides whomever He wills to the straight path.” “I witness that He is just as you have described. However, I have another question.” “Question whatever you desire.” “I want to question you about the All-wise (Allah): In which thing is He? Does anything encompass Him? Does He change from state to state? Is He in need of a thing?” “I will tell you, ‘Umra’n, so understand Whom you have questioned about. He is the most ambiguous matter which the creatures face. As for those whose reasons are different and whose clemency is distant, they do not recognize (Him). As for those who are just and have reasons, they are able to recognize (Him). As for the first (thing) of that: If the creation of what He creates is out of His need of it, it is permissible for one to say: He changes according to what He creates because of His need of that. However, He, the Great and Almighty, does not create anything out of need, and He is still firm, not in a thing nor on a thing, but it is the creatures which hold each other, enter in one another, and come forth from each other. As for Allah, the Great and All- holy, He holds the whole of that through His power. He does not enter a thing and comes out of it. The preservation of it does not tire Him, nor is He incapable of holding it. None of the creatures knows how that is except Allah, the Great and Almighty, His messengers whom He informed of it, the people of His secrets, those who keep His command, and His guardians who undertake His Law. Rather His command is like the twinkling of an eye. If He wills a thing, He only says to it: Be, so there it is, in accordance with His desire and will. Nothing is nearer to Him than a thing; nothing is farther from Him than a thing. Did you understand, ‘Umra’n?”

R A DZE B AAT EW I 40 “Yes, master,” replied ‘Umra’n. Whatever knowledge is given to man, he is incapable of understanding his own soul and his wonderful small systems, so how can he recognize or encompass the Almighty Creator, the Originator of the worlds and Giver of life. Ibn Abu’ al-Haddid says: Intellect has become perplexed concerning You, O Wonder of the universe! Whenever my mind comes a span of the hand nearer to You, it becomes a mile far. You have perplexed the possessors of reason and confused brain. Surely, the human brain is limited, so how can it recognize the reality of Allah, the Exalted. Yes, we have recognized Him and believed in Him through His creatures, for every atom in this universe displays the existence of the Almighty Creator, Who knows all things in the heaven and the earth. AL-SA’BI’I ‘Umra’n al-Sa’bi’i acknowledged the many scientific abilities of the BECOMES Imam, peace be on him, such as his definite answers to the most MUSLIM difficult philosophical questions, which none was able to answer except the testamentary trustees of the prophets whom Allah endowed with knowledge and sound judgment. Accordingly, he embraced Islam and began saying: ‘“I witness that Allah, the Most High, is as you have described, and witness that Muhammad, may Allah bless him and his family, is His Servants sent with guidance and the religion of the truth.” Then he prostrated himself in prayer before Allah and submitted to Him. The religious scholars and the theologians admired the Imam’s knowledge and talents, hence they told the people about his excellence and abundant knowledge. As for al-Ma’mu’n, he drowned in pain, harbored malice against the Imam, envied him, and then left the session. Imam Reza (a.s) HONORS ‘UMRA’N Through his debates, the Imam made ‘Umra’n adopt Islam. (This was a great achievement), for the latter was the most prominent scholar of his time. The Imam sent for him. When he came, the Imam , welcomed and received him with honor. Then he gave him garments and ten thousand dirhams. ‘Umra’n was pleased with that, so he prayed for the Imam and thanked him for that, saying: “May I be your ransom, you have followed the deeds of your grandfather, the Commander of the faithful.” ‘Umra’n came frequently to the Imam and made used of his abundant knowledge. After that, as the historians say, he became a summoner to Islam. The theologians from among the possessors of statements and innovations came to him and asked him about the most important questions. He answered their questions to the extent that he made them avoid him. Al-Ma’mu’n gave him ten thousand dirhams and, in addition, al- Fadl gave him some money. Then they appointed him as a governor over the charities of Balkh, and he did right things. The life of Imam Ali Bin Moosa Al-Ridha Baqir Shareef al-Quraishi Pg 84

R AS AZY I NAG SW I 41 When difficulties come upon you, then seek assistance through us (the Ahlul Bayt) as intermediaries with Allah BIHAR AL-ANWAR, V 91, P 22

R AS AZY I NAG SW I 42 'Whoever alleviates a believer's worries, Allah will alleviate his heart on the Day of Resurrection.’ [al-Kafi, p. 200, no. 4]

R AM AZG AAZ I NWE I 43 THE “When Allah, the Blessed and Exalted, sent Musa’, sorcery dominated the minds of the people of his time, so he MIRACLE OF brought them from Allah, the Great and Almighty, something which they never had, nor could they bring MUSA’(AS) about anything like it, thus rendering their sorcery void and proving his argument against them. The life of Imam Ali Bin Moosa Al-Ridha When Allah, the Blessed and Exalted, sent ‘Isa’ during a Baqir Shareef al-Quraishi period of time when chronic diseases were widespread Pg-374 and people were in dire need of cure, ‘Isa’ brought them from Allah, the Great and Almighty, something they never had, bringing the dead back to life, curing those born blind Ibn al-Sikkit asked Imam al-Ridha’, peace be and the lepers by the will of Allah, proving his argument on him: “Why did Allah, the Great and against them. Almighty, send Musa’ (Moses) b. ‘Umra’n with a miraculous cane and white hand and And when Allah, the Blessed and Exalted, sent the tool of sorcery, ‘Isa’ (Jesus) with Muhammad, may Allah bless him and his family, during miraculous medicine, and Muhammad, may the time when speeches and oratory dominated the Allah bless him and his family, with minds of the people of his time, he brought them the miraculous speech and oratory?” Book of Allah, the Great and Almighty, and with the wisdom and counsel, thereby voiding their arguments.” He, peace be on him, replied: Ibn al-Sikkit admired this answer of the Imam and said: “By Allah, I have never seen anyone like you! What is the argument against people these days, then?” “Reason,” answered the Imam, “through it can you come to know who tells the truth about Allah, so you believe in him, and who tells lies about Allah, so you disbelieve in him.” “This, by Allah, is the right answer,” retorted Ibn al-Sikkit.

R AS AZY I NAG SW I 44 ‘INSTRUCT THE CHILD TO GIVE CHARITY WITH HIS OWN HAND, BE IT A PIECE OF BREAD OR A HANDFUL OF [FOOD] OR ANY OTHER SMALL THING, FOR EVERYTHING – NO MATTER HOW LITTLE IT IS – IF DONE FOR THE SAKE OF ALLAH AND WITH AN HONEST INTENTION IS VERY GREAT.’ [Kafi, v.4, p.4]

R AL I FZE S TAY LWE I 45 Health Tips UYOON AKHBAR AR RIDHA PG-240 AS FOR NOVEMBER November ((Tishrin al-Tha’ni) is thirty days; it is one of the most agreeable months of the year, for men receive winter through it; seasonal rain, which is the source of good and mercy to men, falls in it; hence land becomes green and gives crops. one must not drink water at night, decrease entering the bathroom and having intercourse, take a mouthful of warm water in the early morning every day in order to get rid of cold., avoid eating vegetables such as celery, mint, and watercress. for they strongly harm” AS FOR DECEMBER “December (Ka’nu’n al-Awwal) is thirty-one days; is the first month in winter. Storms become strong and cold becomes intense in it; it is useful to have all that which has been mentioned in November. one must be cautious of having cold foods for they have bad effects on their health and cause some diseases to them. guard against cupping and bloodletting; must use therein foods which are actually and potentially hot. for they have some health advantages.

R AS AZY I NAG SW I 46 “May Allah bless those that revive our cause.” WHEN ASKED WHO THEY ARE, HE REPLIED, “THOSE THAT LEARN FROM OUR KNOWLEDGE AND TEACH IT TO OTHERS” [Uyun Akhbar al-Rida (AS), vol. 1, p. 307]

R AS AZY I NAG SW I 47 Gatherings in Remembrance of the Imams Bihar alAnwar vol 4 pg. 178. He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear).

,APkgh-b2a4r0Al-Ridha R AS AZY I NAG SW I 48 One day Al-Ma’mun asked, “O Abal Hassan (Al-Reza (s))! What do you think about the return (of Jesus).” Then Al-Reza (s) said, “Whenever Al-Mahdi (s) rises up from my progeny, Jesus (s) - the son of (the Blessed Lady) Mary (s) will descend and pray behind him.” The Imam (s) added, “Islam started out being a stranger and it will return to that state. Blessed be the strangers.” Al-Ma’mun asked, “O son of God’s Prophet (s)! What will happen next?” The Imam (s) said, “The right will be returned to its true possessor.” Uyoon Vol-2

R AM AZG A ZAI N EW I 49 O'Allah, be, for Your Representative, The Hujjat (proof), son of Al­- Hassan, Your blessings be on Him and His forefathers, in this hour and in every hour, a Guardian, a Protector, a Leader, a Helper, a Proof, and an eye. until You make him live on the earth, in obedience (to You), and cause Him to live in it for a long time.

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